Catherine of Siena is perhaps the most famous mystical theologian of the Church, on par with Bonaventure (more or less). Her Dialogue is her most famous work next to her advice to Pope Urban VI. Although this work is not written by her but rather dictated while she was in a state of ecstasy, this work draws the reader directly into those moments of prayer. It reads as though God, Himself, is teaching the reader theology from His perspective. Thereby, what is provided is something that philosophy could never have provided, namely, God’s perspective. In doing this, the art of theology becomes something more dialogical than academic. Every theologian, and most especially, Dominican theologians, ought to read this before the title “theologian” is finally claimed. Further, every Christian who struggles with not encountering God in the audible conversation has much to gain from this work. Her work is broken up into four treatises: Divine Providence, Discretion, Prayer, and Obedience. Each of these treatises are ordered into levels of the spiritual life.
Her first treatise concerns Divine Providence. Divine
Providence ought to be understood as the eternal life-giving operation of God
which creates all things and holds them in harmonious existence insofar as the
creatures choose it, revealing His nature as all-powerful, all-knowing, and
all-loving, making perfect use of apparent contradictions, “natural” realities,
and supernatural gifts alike for the ultimate good of those who love Him. She
begins this treatise with a particular eye for the relationship with God in the
context of the somewhat virtuous soul. God continues to “dialogue” with us individually,
not just saving us in general, but also wooing oneself in particular. Even in
trial, perfection is brought about by virtue, making suffering evil something
that purifies us. It seems this part gives us eyes to see God i.e. to be open
to his love, whatever may come.
The second part of the Dialogue concerns the virtue
of discretion. This virtue arises resulting from accurate knowledge of God and
of self, which when joined to other virtues, especially charity, brings about many
opportunities for additional growth in virtue. Catherine’s (perhaps albeit God’s
through her) primary focus is this as it applies to sanctifying/salvific acts. However,
discretion stabilizes our disposition toward ourselves and God by recognizing
both subjects as eternal, thus it makes growth in virtue eternal and allows us
to collect grace rather than waste it. Humility cannot operate and remain “humility”
without discretion. She, then, pragmatically applies this to corporeal works
which are only made valuable by the love they contain, which is preexisted by
discretion. This primary point is then examined from the negative, life without
discretion, whence sin comes. Not only is discretion knowledge of both God and
self, but of their nature and relatedness i.e. their connection. Catherine
further connects previously discussed virtue as it relates to others and how
discretion completes this.
The third part concerns prayer. This stage is found in
general upon the completion of the acting with providence and the ordering of
one’s life to love of God, whence the soul rejoices in the communion of prayer
with Him whom the soul loves. She, like most of the spiritual masters of
Catholicism, discusses the importance of engaging the whole self in the act of prayer,
most importantly the heart. She further emphasizes living a life of prayer. She
also discusses the ardent and painful desire for infinite unity to God which is
realized in this stage of spiritual life.
The final part of the Dialogue describes aspects of obedience.
The location of this virtue is telling of the fact that God’s grace, self-knowledge,
and prayer must preexist obedience for it to be real, without the most
difficult of strife, and love. She describes obedience as a key to heaven.
Obedience appears to be an extension of prayer, the fullness of purity and
communion with God. It is written that obedience is supremely undermined by a lack
of virtue: pride, self-interest, self-reliance, and attachment to temporal goods.
This is simply an attempt at obedience in the context of rampant imperfection.
She reaffirms the prime place of love, which is the only force capable of
salvation, of moving forth in the spiritual life.
In conclusion, the Dialogue draws the reader through
the spiritual life and is thus truly timeless in its content. Analogous to the
works of other contemplative saints, especially Carmelites, this composition encompasses
both prayer and theology. The uniqueness of this work is that it reveals
something of God’s perspective for one who wishes to advance in the spiritual
life and that it very clearly did not come from any particular learning of the
physical fountain and its contents. However, it manages to concretely envelope
Dominican spirituality, through the infusion of angelic knowledge. Reading as
though God Himself was writing, it also draws the reader into the discourse of
practical, spiritual, and pastoral theology. The Dialogue does this with
regard to Divine Providence, Discretion, Prayer, and Obedience in particular,
addressing the spiritual life, in general.
“Thanks, thanks to You, oh eternal Father, for You have not
despised me, the work of Your hands, nor turned Your face from me, nor despised
my desires; You, the Light, have not regarded my darkness; You, true Life, have
not regarded my living death; You, the Physician, have not been repelled by my
grave infirmities; You, the eternal Purity, have not considered the many
miseries of which I am full; You, who are the Infinite, have overlooked that I
am finite; You, who are Wisdom, have overlooked my folly; Your wisdom, Your
goodness, Your clemency, Your infinite good, have overlooked these infinite
evils and sins, and the many others which are in me. Having known the truth
through Your clemency, I have found Your charity, and the love of my neighbor.
What has constrained me? Not my virtues, but only Your charity.”
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